Podcasts about Sefer Torah

This class explores the deep parallels between a person and a Sefer Torah, emphasizing the importance of honoring the Torah both physically and spiritually. It discusses learning Torah for its own sake, connecting with the Rebbe on Gimmel Tammuz, and recognizing Hashem's hidden miracles in our lives. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/006_chukas/028

The Rebbe addresses the recipient's questions about purchasing a Sefer Torah and printing Tanya, emphasizing that desire and financial ability are distinct human traits. He offers to assist if possible and notes ongoing work on a new Tanya edition. https://www.torahrecordings.com/rebbe/igroskodesh/007/008/2111

There is a custom that some observe to read the section of the Ketoret from a piece of parchment upon which the text of the Ketoret is written in ink and in the same format as in a Sefer Torah. I was exposed to this custom for the first time when praying with Hacham Ovadia Yosef. When the time came for the recitation of the Ketoret, his assistant brought him a parchment from which the Hacham read the Ketoret. This custom is mentioned by Rav Haim Palachi (Turkey, 1788-1868), both in Kaf Ha'haim and in Ru'ah Haim. It appears also earlier, in Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century). These works emphasize the great value and benefit of observing this custom, how it brings wealth and prosperity – just as the Kohen who offered the Ketoret in the Bet Ha'mikdash was blessed with wealth. However, this custom is subject to a great deal of controversy. The majority view among the Rishonim – a position held by both the Rambam and the Rosh – forbids writing a portion of the Torah on parchment. This is based on the Gemara's discussion in Masechet Gittin (60a), where we read that Rabba explicitly forbade writing a portion of the Torah on parchment for a child to study from. By contrast, the Rif (Rav Yishak Alfasi, Morocco, 1013-1103) ruled that it is permissible to write a portion of the Torah on parchment. Maran (author of the Shulhan Aruch), in Bet Yosef, reconciles the Rif's lenient ruling with the Gemara's discussion in Masechet Gittin by noting that other Amoraim disagreed with Rabba's ruling. They allowed writing a small portion of Torah on parchment as this became necessary to ensure the continuity of Torah, that it will not be forgotten. However, despite Maran's defense of the Rif's position in Bet Yosef, in the Shulhan Aruch he follows the stringent opinion of the Rambam and the Rosh. And, generally speaking, when we find conflicting rulings in the Bet Yosef and Shulhan Aruch, it is assumed that the ruling in the Shulhan Aruch – Maran's later work – is the more authoritative position, and should be followed. It would thus seem that one may not write the section of the Ketoret on parchment, or hire a Sofer to do so. By contrast, numerous Ashkenazic Poskim ruled leniently. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) writes that the custom is to allow writing sections of the Torah on parchment, and this is the view also of the Shach (Rav Shabtai Ha'kohen, 1621-1662), the Taz (Rav David Segal, 1586-1667), and other Ashkenazic authorities. In modern times, this view was accepted by the Hazon Ish (Rav Avraham Yeshaya Karelitz, 1878-1953). The famous "Lederman Shul" in Bnei-Brak, where Rav Chaim Kanievsky (1928-2022) would pray, features on the wall a large piece of parchment with the Ketoret section, following the lenient ruling of the Hazon Ish. Accordingly, Hacham Ovadia ruled that if a Sepharadi wishes to observe this custom, he must purchase the parchment specifically from an Ashkenazic Sofer, as preparing such a parchment is allowed by Ashkenazic Poskim, but forbidden for Sepharadim because of the Shulhan Aruch's stringent ruling. A number of Sephardic Poskim disagreed with Hacham Ovadia on this point. Most notably, Rav Moshe Levi (1961-2000), in his Tefila Le'Moshe, writes that the Shulhan Aruch forbids writing a small portion of the Torah on parchment only because this is disrespectful to the Torah. However, writing the entire section of the Ketoret, which includes the Gemara's discussion elucidating the Biblical text, is not in any way disrespectful, and is thus permissible even according to the Shulhan Aruch. Others note the practice among Kabbalists to pray from texts written on parchment that included passages from the Torah – thus demonstrating that the Shulhan Aruch's stringent ruling was not accepted. Moreover, as mentioned earlier, the custom to recite the Ketoret from a text written on parchment appears already in Seder Ha'yom – a work by a contemporary of Maran. Some have pointed to this source as further evidence that the Shulhan Aruch's stringent ruling was not necessarily accepted. Regardless, in light of Hacham Ovadia's ruling, it is proper for a Sepharadi who wishes to observe this custom to purchase the parchment from an Ashkenazic Sofer. If, however, a Sephardic Sofer prepared such a parchment, it may be used.

The Misvah to Write a Sefer Torah by Rabbi Avi Harari

Selling a Sefer Torah to Get Married (Shlach 5786)

Full TorahAnytime Lecture Video or Audio More classes from R' Shlomo Landau ⭐ 2,624

Chelek Chof Ches pg 49. Carrying the Torah close to my heart is the correct location for the Torah.The Rebbe explains a powerful difference between the Aron and the other keilim of the Mishkan. While the Leviim transported all the holy objects, the Aron had a unique requirement: “upon the shoulder they shall carry it.” The Rambam brings the story of Dovid and Uzah not as history, but as halacha, the Aron itself requires a specific place. Because it contains the Luchos and a Sefer Torah, its place is to be carriedon the shoulders, close to your heart.. Similarly, a Sefer Torah always has a place it belongs: in the Aron Kodesh in shul, and close to one's heart during travel.In Chassidus, the Luchos represent a revelation of “Hashem's face”,  a direct pnimiyus connection created through Torah. This is the deeper meaning of facing the Aron while carrying it: where a person's focus, identity, and geshmak truly lie. As we come from Shavuos and approach Gimmel Tammuz, the avodah is to keep our “faces” turned toward the Rebbe's inyanim and the Torah of the Rebbe, making sure our geshmak is in the holy stuff.With a HUGE thank you to this Week's Sicha Sponsors:Anonymous, in honor of the birthday and shidduch of our sister.Mrs. Nathanson, in honor of the yahrtzeit of her father, Mordechai ben Shlomo, on Erev Shavuos, and her grandmother, Basya bas Mordechai, on the second day of Shavuos. AndwWith gratitude to Hashem for the many family simchos celebrated this year, including birthdays, an einikel in Melbourne, birthdays of their son Yossi and grandson Aryeh Leib after Yom Tov, and several family graduations, BHMalka Groden, with gratitude for the weekly learning and in honor of Elka's 5th birthday.Anonymous, in honor of sweet revealed brachos for all, open miracles, personal and general Geulah, and of course… Moshiach now!Devorah Leah Stern, in honor of the kallah and chosson, Liba & Yossi, with brachos to build a Binyan Adei Ad, bring much nachas to the Rebbe and their families, and continued nachas from all of our children, BH.And in honor of the birthday of Pesha Henna bas Yetta Gitel, wishing her a complete refuah sheleima.Bassie Deitsch, in honor of the birth of a new granddaughter born to her daughter, Chana Naparstek. She was named today for Bassie's grandmother, Luba Michla. May she grow to be the caring and nurturing person her namesake was.Anonymous, in honor of Sholom Dovber ben Sara on his birthday tomorrow, Yud Gimmel Sivan, mit layngeh gezunteh freilicher yaren, sponsored by his wife, daughters and granddaughters.

The Rebbe discusses the significance of a Sefer Torah, comparing it to a king, reflecting its holiness and central role in Jewish life. He highlights that every Jew, regardless of status, shares a connection with the Torah. The completion and reading of the Torah signify unity and renewal among the Jewish people. https://www.torahrecordings.com/likutei-sichos/002/017_002

The Rebbe addresses a question regarding correcting a Sefer Torah, expressing surprise at the doubt since established precedent already dictates the correction. He refers to additional sources for further clarification. https://www.torahrecordings.com/rebbe/igroskodesh/015/010/5502

The Lithuanian Yeshiva world in interwar Poland was facing financial crisis. The Vaad Hayeshivas was the umbrella organization which sought to alleviate the financial burden from the Yeshivas. With the passing of the Chofetz Chaim, the beloved leader, as well as founder and head of the Vaad Hayeshivas in September 1933, the Jewish People was plunged into mourning. The Vaad Hayeshivas embarked on a campaign to write a Sefer Torah in memory of the Chofetz Chaim. Each letter would be sold, and the proceeds would go toward funding the Yeshivas which were in ever desperate straits. This would be a world wide campaign, in which it was hoped that all would desire to partake in this special endeavor. The Sefer Torah was duly written, with individuals from Jewish communities around the world having bought letters and receiving a special certificate as acknowledgement of their participation. Amid great festivities, the Torah was dedicated in honor of the 2nd yahrtzeit of the Chofetz Chaim in Elul 1935, where it was brought from Vilna to Radin. Subscribe To Our Podcast on:  PodBean: https://jsoundbites.podbean.com/ Follow us on Twitter or Instagram at @Jsoundbites You can email Yehuda at yehuda@yehudageberer.com

Can I Brings a Sefer Torah?

​1)       At the onset of Shabbos my table is adorned with two silver candlesticks and two covered Challos. If I need the space on Shabbos morning, may I move my table?[1]2)       A Jew owns a house and lives downstairs. He rents out the upstairs to a non-Jew. The tenants use the same front door. Does the upstairs apartment need mezuzos?[2]3)       In my kitchen I have weights that are slightly inaccurate. Is that an issue?[3]4)       Canyou say a MiShebeirach for a non-Jew by the Torah?[4]  5)       We don't have a minyan at our Shabbos services. Is it advisable to take out our Sefer Torah and read the week's Sedra – without brochos nor aliyos?[5]6)       If we do take out a Sefer Torah, should we say “Vayehi binso'a” & “Brich Shmeih”? How about saying “Hashem Hashem” on Yom Tov?7)       Can we do Birchas Kohanim without a brocho?[6]8)       Is it advisable to have a Friday-evening service in summer (with Zoom and music), before the time for lighting candles? We won't say words of Kabolas Shabbos.9)       Crackers made with just flour and water are billed as being Mezonos. Why?[7]10)   Feedback on brocho for potato-kugel . Rav Dvorkin told me (around ‘73): if a BLENDER was used, say “shehakol”; if a GRATER was used, say “hoadomo”.11)   May one soften hardened honey on Shabbos by pouring hot water into the food? [8]To sponsor a Shiur – to honour a specialoccasion - contact: dayan@lubavitchuk.com[1] ראה שמירת שבתכהלכתה פ"כ הע' רמב בשם גרשז"א להקל, וצ"ע.[2] מזוזות מלכים סו, ב,הובא בפתחי שערים סי' רפו אות סב.[3] פתחי חושן הל' גניבה פי"ד הע' ח הביא מס'כסף הקדשים ( ) שמצדד להקל במשקלות שבבית שלא לצורך מסחר.[4] עניתי שלא לברך אותו אז, כי אם אח"כ (וכמוברכת המלך). ברכה לגוי: בשם האב.[5] ברמ"א סי' קמגס"ב שלא לברך על הקריאה בחומשין. במג"א שם, לקרוא בלא ברכה, שלא תשתכחתורת קריאה. בפשטות היינו בצורה של קריאת התורה, ולכן ביחיד ממש אין ענין בזה.(במקור חיים (שם סק"א) הורה שכל יחיד קורא).[6] מגילה פ"דמ"ג.[7] דעת רב האי גאוןמובא בשוע"ר סי' קסח סי"ב. בנתיבים בשדה השליחות ח"ב סימן ד (ע'209 ואילך) שניתן לסמוך על דעת רה"ג אם לא במצה שנוהגים לקבוע עלי' סעודה בחגהפסח.  [8] ראה פסקי תשובות סי'שיח אות נה. וש"נ לס' שבת כהלכה ח"ג סי' יז סי"ט. וע"שסנ"א.[9] ראה אוצר המלךבמקומו.​ 

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Chapter 10 of 10

Classes on Rambam, divided according to the daily schedule.

Classes on Rambam, divided according to the daily schedule.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Chapter 9 of 10

Classes on Rambam, divided according to the daily schedule.

Classes on Rambam, divided according to the daily schedule.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

73 - Tefillin, Mezuza, & Sefer Torah Ch. 8 by

Classes on Rambam, divided according to the daily schedule.

Classes on Rambam, divided according to the daily schedule.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

72 - Tefillin, Mezuza, & Sefer Torah Ch. 7 by

Classes on Rambam, divided according to the daily schedule.

Classes on Rambam, divided according to the daily schedule.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Chapter 6 of 10

Classes on Rambam, divided according to the daily schedule.

Classes on Rambam, divided according to the daily schedule.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Chapter 5 of 10

Classes on Rambam, divided according to the daily schedule.

Classes on Rambam, divided according to the daily schedule.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Chapter 4 of 10

Classes on Rambam, divided according to the daily schedule.

Classes on Rambam, divided according to the daily schedule.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Chapter 3 of 10

Classes on Rambam, divided according to the daily schedule.

Classes on Rambam, divided according to the daily schedule.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Chapter 2 of 10

Classes on Rambam, divided according to the daily schedule.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Chapter 1 of 10

Classes on Rambam, divided according to the daily schedule.